Signs of the Times, Vol. 3, No. 38. (10/4/1877)

Signs of the Times

Oct 4, 1877

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Oct 4, 1877

THE YOUTH OF CHRIST.

By Ellen G. White

BY MRS. E. G. WHITE.

Jesus, from childhood, conformed his life strictly to the Jewish laws. He manifested great wisdom in his youth. The grace and power of God were upon him. The word of the Lord by the mouth of the prophet Isaiah, describes the office and work of Christ, and shows the sheltering care of God over his Son, in his mission to earth; that the relentless hatred of men, inspired by Satan, should not thwart the execution of the great plan of salvation:

“Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench; he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth; and the isles shall wait for his law.”

The voice of Jesus was not heard in the street in noisy contention with those who opposed his doctrine. Neither was his voice heard in the streets in prayer to his Father, to be heard of men. His voice was not heard in sounds of mirth, nor was it raised to exalt himself, and to gain the applause and flattery of men.

In his later life, when engaged in teaching, he withdrew, with his disciples from the noise and confusion of the city, to some retired place, more in harmony with the lessons of humility, piety, and virtue, which he sought to impress upon the minds of his followers. He avoided human praise, and preferred quiet and retirement to the busy scenes of mortal life. His voice was often heard in earnest petitions to his Father; but for these exercises he chose some lonely retreat, where he would frequently spend whole nights in prayer for strength to sustain him under the temptations he must meet in the accomplishment of his mission. But notwithstanding his labor of soul during the night, he ceased not his labor during the day. In the morning he quietly resumed his work of mercy and benevolence.

The Lord, through his faithful prophet, shows the life of Christ in marked contrast to that of the hypocritical priests, scribes, and Pharisees. They prayed in the most public places; not only in the crowded synagogues, but in the corners of the streets, that their devotion might be seen and praised of men. Their voices were heard in the streets, not only in exalting themselves, but in contention with those who differed from them in doctrine. Their acts of charity were done in the most public manner, for the purpose of attracting the attention and admiration of the people to themselves. They were resentful, unforgiving, proud, haughty, and bigoted.

The parents of Jesus, in accordance with the Jewish law, yearly visited Jerusalem. When Jesus was twelve years old he accompanied them upon one of these annual visits. In returning to their home, after they had gone a day's journey, they missed him from their company. He had not been seen by them since they left Jerusalem. In returning, with the crowd, the minds of the parents had been engrossed with talking and visiting, and Jesus was forgotten for an entire day. Joseph and Mary had been honored of God in a special manner, in being intrusted with the responsible charge of the Saviour. Angels had heralded his birth to the shepherds, and God had directed the course of Joseph, to preserve the life of the infant Saviour. But the confusion of much talk had led to the neglect of their sacred trust; and Jesus was not brought to mind for an entire day, by those who should not have forgotten him for a moment.

Inquiry and search were made among their acquaintances and relatives for their much-loved son; but no trace could be found of him. They hastened back to Jerusalem, their hearts heavy with sorrow. For one day of neglect they lost their son, Jesus, from their company, which cost them three days of anxious search, with sorrowful hearts, before they found him. This should be a lesson to those who are following Christ. If they neglect watchfulness and prayer, and become careless, they may, in one day lose Christ; but it may take many days of anxious, sorrowful search to find him again, and to enjoy the peace of mind and consolation of his grace that they lost through vain talking, jesting, joking, and evil speaking, or even through neglect of prayer.

The doctors and expounders of the law taught the people in public on special occasions. It was on one of these occasions that the parents of Jesus entered Jerusalem in search of their son. While they were seeking him they saw large numbers of people flocking to the temple; and as they entered it, the well-known voice of their son arrested their attention. They could not get sight of him for the crowd; but they knew that they were not mistaken, for no voice was marked like his, with such a solemn melody. The parents gazed in astonishment at the scene. Their son, in the midst of the grave and learned doctors and scribes, was giving evidence of superior knowledge by his discreet questions and answers. The people were more surprised, because the earthly parents of Christ were poor, and he had not received the advantages of education. The question passed from lip to lip, Whence has this youth such wisdom, having never learned?

His parents were gratified to see him thus honored. But the mother could not forget the grief and anxiety she had suffered because of his tarry in Jerusalem, and she, in a reproving manner, inquired why he had thus dealt with them, relating her fears and sorrow on his account.

Said Jesus, “How is it that ye sought me?” This pointed question was to lead them to see that if they had been mindful of their duty, they would not have left Jerusalem without him. He then adds, “Wist ye not that I must be about my Father's business?” While they had been unmindful of the responsible charge intrusted to them, Jesus was engaged in the work of his Father. Mary knew that Christ did not refer to his earthly father, Joseph, but to God. She laid these things to heart, and profited by them.

They had lost Jesus by allowing their minds to be occupied by vain and frivolous interests. Their anxiety and grief, upon discovering his absence from them, was intense; and they had returned, sad and fearful to Jerusalem. They apprehended that harm had come to him; for the terrible massacre of innocent children by the cruel Herod, in hope of destroying the King of Israel came to their minds.

When their anxiety was relieved by finding Jesus, they did not acknowledge their own neglect of duty, but the words of Mary reflected on Christ—“Why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.” Jesus, in most respectful language, inquires, “How is it that ye sought me?” These words merely reflect back the censure upon themselves, in reminding them that, if they had not permitted themselves to be engrossed with matters of no special importance, they would not have had the trouble of searching for him. He then justifies his course: “Wist ye not that I must be about my Father's business?” While he was engaged in the work he came to the earth to perform, they had neglected the work his Father had specially intrusted to them. They could not fully comprehend the words of Christ; yet Mary, in a great measure, understood their import, and laid them away in her heart to ponder over in the future.

It was so natural for the parents of Christ to look upon him as their own child, as parents commonly regard their children, that they were in danger of losing the precious blessing which daily attended them in the presence of Jesus, the Redeemer of the world. As Christ was daily with them, his life in many respects resembling that of other children, it was difficult to keep before them his sacred mission, and the daily blessing of having committed, for a while, to their parental care, the Son of God, whose divinity was veiled by humanity. His tarry in Jerusalem was designed as a gentle reminder to them of their duty, lest they should become indifferent in a greater degree, and lose the sense of the high favor God had conferred upon them.

Not one act of Christ was unimportant. Every event of his life was for the benefit of his followers in future time. This circumstance of his tarry in Jerusalem teaches an important lesson to those who believe on him. Many had come a great distance to keep the passover, instituted that the Hebrews might keep in memory their wonderful deliverance from Egypt. This ordinance was designed to call their minds from their world-loving interests, and from their cares and anxieties in relation to temporal concerns, and to review the works of God. They were to call to mind his miracles, his mercies and loving-kindness, to them, that their love and reverence for him might increase, and lead them to ever look to him, and trust in him in all their trials, and not turn to other gods.

The observance of the passover possessed a mournful interest to the Son of God. He saw in the slain lamb a symbol of his own death. The people who celebrated this ordinance were instructed to associate the slaying of the lamb with the future death of the Son of God.

The blood, marking the door-posts of their houses, was the symbol of the blood of Christ which was to be efficacious for the believing sinner, in cleansing him from sin, and in sheltering him from the wrath of God, which was to come upon the impenitent and unbelieving world, as the wrath of God fell upon the Egyptians. But none could be benefited by this special provision, made by God for the salvation of man, unless they should perform the work the Lord left them to do. They had a part to act for themselves, and by their acts to manifest their faith in the provision made for their salvation.

Jesus was acquainted with hearts. He knew that, as the crowd returned in company from Jerusalem, there would be much talking and visiting which would not be seasoned by humility and grace; and the Messiah and his mission would be nearly forgotten. It was his choice to return from Jerusalem with his parents alone; for in being thus retired, his father and mother would have more time for reflection, and for meditation upon the prophecies which referred to his future sufferings and death. He did not wish the painful events which they were to experience, in his offering up his life for the sins of the world, to be new and unexpected to them. He was separated from them in their return from Jerusalem, after the celebration of the passover; and they sought him sorrowing three days. When he should be slain for the sins of the world, he would also be separated from them for three days. But after that time, he would reveal himself to them, and be found of them; and their faith would rely upon him as the Redeemer of the fallen race, the advocate with the Father in their behalf.

Here is a lesson of instruction to all the followers of Christ. He designed that none of these lessons should be lost, but be written for the benefit of future generations. When Christians are associated together, they should be careful of their words and actions, lest Jesus be forgotten of them, and they pass along careless of the fact that he is not with them. When they are aroused to their condition, and discover that they have journeyed without the presence of Him who could give peace and joy to their hearts, days are occupied in returning, and searching for him whom they should have retained with them every moment. Jesus will not remain in the company of those who are careless of his presence, and who engage in conversation having no reference to their Redeemer, in whom they profess their hopes of eternal life are centered. Jesus shuns the company of such, so also do the angels who do his commands. Neither are the heavenly messengers attracted to those whose minds are diverted from heavenly things. Those pure and holy spirits cannot remain in the company where the presence of Jesus is not desired and encouraged, and his absence is not marked. For this reason, great mourning, grief, and discouragement exist. Through lack of meditation, watchfulness, and prayer, people lose the divine rays of light emanating from Jesus. They are enshrouded in gloom, because their careless, irreverent spirit has separated Jesus from their company, and driven the ministering angels from them.

Many who attend meetings of devotion, have been instructed by the servants of God, and have been greatly refreshed and blessed in seeking Jesus, have returned to their homes no better than they left them, because they did not feel the importance of praying and watching thereunto, as they returned to their homes. They frequently feel inclined to complain of others, because they realize their loss. Some murmur against God, and do not reproach themselves as being the cause of their own darkness, and sufferings of mind. But the fault is in themselves; they talked and jested, and trifled away the heavenly Guest, and are themselves to blame for his absence. It is our privilege to retain Jesus with us. To do this, our words must be select, seasoned by grace, and the thoughts of our hearts must be disciplined to meditate upon heavenly and divine things.

Glad Tidings.

By Mary A. Davis

Joy, joy to earth, a Saviour, The Promised One, has come— The glory of the courts above Best token of the Father's love, The Star of Bethlehem, whose light Illuminates earth's moral night, Our Prophet—Sacrifice.

In all her spacious mansions What place had earth for him? A manger for his cradle bed, A life of toil for daily bread, Gethsemane, the thorny crown, And mocking soldiers bowing down, The cross on Calvary.

And yet he came to open Heaven's golden gates to man. He spoke—the palsied hand was strong, And dumb lips woke in joyful song; He drank for us the cup of woe, Conquered for us the wily foe, And set the captives free.

The first-fruits of earth's harvest, He rose to endless life, And upward led a shining train Rescued from Satan's dark domain; While to sorrowing children here This promise left their hearts to cheer. I will return again.

Lift up thine eyes in worship Unto the hills afar; For there the Saviour intercedes, His precious blood for us he pleads, Our humble prayers like incense sweet Offers before the mercy-seat; Our Priest—our Advocate.

Behold, again he cometh! Not now the Man of grief; In majesty he will descend; Angelic hosts his steps attend; Faithful and True, the Lamb once slain, In righteousness on earth will reign, A King forevermore.

Send forth the joyful tidings To earth's remotest bound; Haste! the last gracious call of heaven To man in mercy now is given; To every nation, every tongue, Let it go forth—redemption's song, The glad, sweet song of old.

MARY A. DAVIS. Battle Creek, Mich.

THE BIBLICAL INSTITUTE.

By Uriah Smith

HELD IN OAKLAND, CAL., APRIL 1–17, 1877.

[In this form we give a synopsis of the lectures presented at this Institute, the aim being to give principal facts, dates and references, with as few words as will serve to connect them. The lessons are not intended to measure the recitations. A lesson embraces an entire subject; but some of these occupied a number of recitations in the class.]

LESSON EIGHTEEN.

THE SEVEN CHURCHES.

In Rev. 2 and 3 are seven short epistles addressed to seven churches. We regard these, like other lines of prophecy in this book, as prophetic, covering the whole gospel dispensation. A few of the reasons why we regard these as prophetic are as follows:—

There were more churches in Asia than seven. Even if we confine ourselves to that western division of Asia known as Asia Minor, or even that small fraction of Asia Minor where the seven churches were situated which are addressed, there were other important churches in the same territory. Colosse was but a short distance from Laodicea. Miletus was nearer than any of these even to Patmos, where John had his vision. And Troas, where Paul spent a season with the disciples, was not far from Pergamos.

Why, then, were just seven churches selected out of this number and not all of them addressed, if what is said pertained only to the Christians of those times? The entire book of Revelation was dedicated to the seven churches. But the prophecy of this book was no more applicable to the seven literal churches named, than to other Christians in Asia Minor, those for instance who dwelt in Pontus, Galatia, Cappadocia, and Bithynia. Only a small portion of the book of Revelation could have personally concerned the churches named, or any of the Christians of John's day; for the events it brings to view were mostly so far in the future as to be beyond the life-time of the generation then living.

Again, the seven stars which the Son of man held in his right hand are declared to be the angels of the seven churches. The angels of the churches, doubtless, denote the ministers of the churches. Their being held in the right hand of the Son of man must denote his upholding power, guidance and protection. But are there only seven thus cared for by the Master? Rather, are not all the true ministers of the whole gospel age thus upheld and supported by him?

Still further, John, looking into the Christian dispensation, saw only seven candlesticks representing seven churches, in the midst of which sat the Son of man. His position in their midst must denote his presence with them, his watchcare over them, and his searching scrutiny of all their works. But does he thus regard only seven individual churches in this dispensation? Does not this rather represent his position in reference to all the churches in this age?

Why then were these particular churches chosen that are mentioned? Doubtless for the reason that the names of these churches are significant, indicating the religious features of those periods of the gospel age which they respectively represent. If for these reasons and others which might be adduced, these epistles are prophetic, we understand them to apply to seven distinct periods of the gospel age, from the days of John to the end of time.

Let us then see if we can find an application of these epistles, which is both Scriptural and consistent, to seven different portions of the gospel dispensation.

First, the church of Ephesus. This word signifies desirable, chief, and it may well be taken as expressive of the character and condition of the church in its first state. Christ tells them that they have tried them which say they are apostles and are not. This could appropriately be addressed to a church covering the apostolic age. But even before this period ended, the church had begun to lose her first love and was admonished to repent. The promise to the overcomer, verse 7, reveals the important fact that the tree of life once here upon the earth is now in the paradise of God. We understand this period to cover the age of the apostles and their immediate successors.

The next address is to the church of Smyrna, which signifies myrrh, and seems to be a fit appellation for the church of God as it was about to pass through the fiery furnace of persecution and prove itself a “sweet smelling savor” unto God. This church was to have tribulation ten days. If this address to the church is prophetic, those days are prophetic and signify ten years. We have then a notable persecution of ten years’ duration here brought to view. And it is an indisputable fact that the last and most bloody of the ten persecutions under Diocletian continued just ten years from A. D. 302 to A. D. 312. Buck’s Theological Dictionary, pp. 332, 333. It would be difficult to make an application of this language on the ground that these messages are not prophetic; for in that case only ten literal days could be meant, and we can hardly suppose that a persecution of only ten days on a single church would be a matter of prophecy. But more than this, all the churches suffered in these persecutions; and where, then, would be the propriety of singling out one to the exclusion of the rest, as alone involved in such a calamity?

The direction is to them in verse 10, to be faithful unto death, not until, as some understand it. They were to hold fast even at the expense of life itself, and then they had a promise of a crown of life in the future.

The period covered by this church extends from the apostolic age down to the time when the church entered a period appropriately designated by the term Pergamos which signifies height, elevation. The church entered into this period when Christianity had secured the throne of the Roman empire, and Constantine had become a nominal convert to the gospel. The spirit of the world worked mightily in this period; hence the church is addressed as being where Satan’s seat is. Christ takes cognizance of the unfavorable situation of his people during this period. But disadvantages in situation are no excuse for wrongs in the church, and this church maintained some features for which they were severely censured. They had those in their midst that held the doctrine of Balaam, referring to their falling into spiritual idolatry. They had also those that held to the doctrine of the Nicolaitans. This was a form of heresy said to have originated with one Nicholas, who taught a plurality of wives, etc. The promise to the overcomer in this church is to eat of the hidden manna, and receive a white stone with a new name written thereon. What that is, it would perhaps be unnecessary, as well as useless, to inquire. Wesley says: “Wouldst thou know what that new name will be? The way to this is plain—overcome. Till then, all thy inquiries are vain.”

The church of Thyatira. This name signifies sweet savor of labor, or sacrifice of contrition, and is an appropriate description of the church during a period of oppression and persecution. If the church of Pergamos reached down to the setting up of the papacy in 538, the period of the church of Thyatira would naturally apply during the whole period of Papal supremacy, 1260 years, from 538 to 1798. This was the period of that tribulation upon the church such as it was never to experience again. Matt. 24:21.

The woman, Jezebel. This name is here used figuratively, denoting, probably, false teachers from Rome, some of whom Christians did suffer to preach and teach among them. See History of the Waldenses. “I will put upon you none other burden.” Verse 24. This, doubtless, refers to their relief from tribulation, the days of which were shortened by the great Reformation, for the elect’s sake. Matt. 24:22.

“Hold fast till I come.” This language shows that this period reaches so near the end that some who lived at the close of that time, would live to the coming of Christ.

Church of Sardis. This word signifies prince or song of joy, or that which remains. For the period covered by this church, we come down this side of the Reformation, and of papal supremacy. By the Sardis church is undoubtedly meant, the churches brought out by the great Reformation; and the definition of the name answers well to the condition of the church during this period. What high position has it held? What favor has it had with the world? But how has pride and popularity grown apace until spirituality is almost entirely destroyed. This church is to hear the proclamation of the second coming of Christ in all its power; for the true witness says, “If thou shalt not watch I will come upon thee as a thief, and thou shalt not know what hour I will come upon thee.” The coming here brought to view is unconditional. By watching they would be prepared for it; and by not watching they would be overtaken as by a thief by this event. This proclamation they have heard in the great Advent movement of the present generation.

In the 5th verse we have some solemn facts stated in regard to the book of life. He that overcometh will not have his name blotted out; and this implies that all those who do not overcome will have their names blotted out from the book of life. This work of blotting out, as we have seen in our investigation of the sanctuary, takes place at the close of Christ’s priestly work in Heaven. There will be at the conclusion of that work but two classes: one class having their names retained in the Lamb’s book of life, and their sins blotted out of the book of God’s remembrance; the other having their names blotted from the book of life and their sins retained to appear against them in the Judgment.

The proclamation of the Advent doctrine by this church results in the introduction of another state of the church, called Philadelphia. This word signifies brotherly love; and this was the great characteristic of that church brought out by the preaching of the Advent doctrine. To this church Christ says, “I have set before thee an open door.” The great work of the first message brought us to the cleansing of the sanctuary, when the door into the most holy was opened and there was seen the ark of God’s testament. Rev. 11:19. This church has the promise of being kept from the hour of temptation which shall come upon all the world to try them. This hour of temptation is, doubtless, that brought to view in Rev. 13:14, and in 2 Thess. 2:9, 10, which will be produced by a still further development of spiritualism, which is already working so mightily in the land. Now, says Christ, “Behold I come quickly.” This period brings us down very near to the time of the second coming of Christ.

The last message is to the church of Laodicea. This word signifies, the judging of the people; or according to Cruden, a just people. And either of these definitions would apply to the time and people between the close of the first message, and the end of time; for in this period of the cleansing of the sanctuary the judgment of the people is going forward, and the result will finally be, “a just people;” a people freed from all their sins.

This applies to the last generation of the church; and there is in this testimony that which should startle and arouse us. This church, with the light respecting the soon coming of Christ shining clearly forth, and that great event even at the door, is found in a lukewarm, half-hearted, indifferent condition; and at the same time, the members deceived with the idea that they are rich and have need of nothing. In this condition they are very offensive to God. Not because in themselves they are worse than other people have been, or are, but because, having greater light, they should occupy a very advanced position. “Therefore,” says the True Witness, “I counsel thee to buy of me gold tried in the fire that thou mayest be rich.” That is, love and faith working together, hand in hand to make them rich in good works, and rich toward God. They are counseled to buy white raiment; that is, to put on a robe of righteousness, or to have their characters conform wholly to the law of God. They are counseled also, to anoint their eyes with eyesalve that they may see. This eyesalve is the unction from on high, the anointing of the Holy Spirit, which gives us the true discernment in spiritual things. And God’s people, during this time, will be rebuked and chastened by him until they become zealous and repent.

Christ stands at the door and knocks; and the promise is to him that will open the door that Christ will come in to him, and sup with him and he with Christ. This denotes a union such as no church has ever before enjoyed; and an outpouring of the Spirit, and an exercising of the heavenly graces beyond anything in the previous experience of the church. This is, without doubt, the arising of the “day star in the hearts” of believers, spoken of in 2 Pet. 1:19, and the time of refreshing spoken of by Peter in Acts 3:19, which the church is to experience just before the coming of Christ. And they need this work wrought for them to enable them to stand during the fearful scenes with which the world’s history shall close.

Here it is, undoubtedly, that the parable of the wedding garment (Matt. 22:11–13) applies. The king comes in to see the guests, which is an examination of our characters in the sanctuary above. A man is found there, not having on the wedding garment, or not prepared to stand the test of the Judgment; he is cast out into outer darkness. And right in this critical time, when our cases in the sanctuary are pending, and we are unprepared for that searching test, the True Witness comes to us with an earnest entreaty to buy of him the white raiment, or to secure while we may the wedding garment to be prepared for the King when he shall come in to see the guests, and to bid those who are ready, to the marriage supper of the Lamb. If we fail to heed this testimony, and so do not provide ourselves with gold, white raiment, and eyesalve, Christ here says, “I will spew thee out of my mouth.” The parable says, which is the same thing, that we shall be bound hand and foot, and cast into outer darkness. Both expressions denote an utter and final rejection of the unfaithful.

To the overcomer is here given a promise of sitting with Christ on his throne, as he has overcome and is now sitting with his Father in his throne. This shows that Christ occupies two thrones; first, with his Father, where he is now seated, and has been ever since his ascension to Heaven; and secondly, the throne of his own kingdom, the throne of his father David, when he shall commence his reign immediately after his priestly work is done.

These messages to the churches are both interesting and important, as showing the internal history of the church from the days of the apostles down, and especially important on account of the solemn warning, and the practical duties enjoined upon the last church. In this prophecy we are able to trace

the history of the church step by step through this dispensation, finding the most accurate agreement between the testimony of God and the time and condition of the different periods of the church. It can thus be shown unmistakably that we have reached the last period, the Laodicean state of the church. And now under the tremendous pressure of the spirit of the world and of apostasy that prevails in these last days, even that people who have the truth for this time, and should feel its searching power and be animated with its life-giving spirit, are lukewarm; neither cold nor hot. But Christ is at the door; the Judgment is impending; the King is soon coming in to see the guests; how important then that some message be given us, adapted to our condition and our dangers. We have it in this last message to the church, and if we faithfully heed it, it will be our salvation; if we reject it, it will be our eternal ruin. U. S.

Continue reading: SAMUEL AND THE WITCH OF ENDOR; OR, THE SIN OF WITCHCRAFT